去る1993年7月、朝鮮の国祖檀君を祀る韓国の民族宗教である「檀君教本部聖殿」の教祖で、パクス巫堂(男性降神巫)にして韓国の政財界人のお抱え占い師・霊能師であったK氏が、「ハナニム」の召命によってキリスト教に改宗し、韓国の宗教界に多大なる衝撃を与えている。檀君教教祖の劇的な回心には、朝鮮の宗教史における民族宗教・檀君教とキリスト教間の「ハナニム」-元来朝鮮民族の神であるが、今ではキリスト教の神となっている-をめぐる神観念の連係と相剋が絡んでいると思われる。本稿では、K氏のキリスト教改宗の顛末を、朝鮮民族の始祖檀君との接神からイエス迎接に至るまでのK氏の霊的体験を中心に見てゆき、教祖論を展開しながら、韓国の民族宗教とキリスト教の彼方に広がる「ハナニム教」の地平を仰いでみたい。

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Between the late 18th and the early 19th century, the Scottish Society experienced rapid industrialization and urbanization which caused various kinds of urban problems. Glasgow, especially, was notorious as “the unhealthiest city in Britain”. Moreover, since the poor relief system of Glasgow was increasingly burdened by the increase of costs and prices due to the Napoleonic wars, economic distress and epidemic, it was seriously complained of. In 1819, Thomas Chalmers was appointed minister of St. John's in Glasgow and attempted, as the Evangelical clergy, a new experiment in poor relief. Most scholars have regarded the experiment as less than successful. Though their evaluations still have some validity, this paper is concerned with Chalmers' intention regarding poor relief in terms of theory and thought as well as practice. It will clarify the historical significance of Chalmers' views of poor relief through examination of the relation of his experiment to his theory and thought.
Chalmers criticized the poor relief program of Glasgow for being complicated, and having a physical and mental distance between the recipients and the providers of relief. Thus he built up at his parish a poor relief system which was structurally and financially independent of any other organization. He expected that poor relief should be provided by the parish itself, and the morality of the poor be improved. Meanwhile, he identified the final cause of poverty as a tendency for a population to increase beyond the natural limit of food production. He pointed out that there were two sorts of measures to solve this problem: “an external remedy” and “an internal remedy.” He went on to assert that the former, for instance, a home colonization and an increase in the productivity of manufacturers, would be useless without the latter. “An internal remedy” meant that laborers should contemplate the futures of their families and defer marriage by excising their “prudence and principles from within.” At the same time he explained that whether labor wages were high or low would depend on labor supply which depended on the laborers' decision in turn. Thus he concluded that poor relief ultimately depended on the laborers' behavior. We can understand that the conclusion as such was interrelated with his experiment.
Chalmers' theory, thought and practice were agreeable to the landlords who demanded the reduction of their burden of the poor relief and to the New Whigs who claimed the complete protection of property. However, his original intention consisted in the argument that the laborers had to transform themselves into the adequate actors in order to survive in the new industrial and urban society.

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The most remarkable point in Hawthorne's "Young Goodman Brown" is that a witches' sabbath is used as a very effective literary device. And an important clue to the ambiguities of meaning in the story lies in the fantastic peculiarities of the witches' sabbath. One main source of the witches' sabbath, according to F.N. Cherry, is an old witch's elucidation of witchcraft in "El Coloquio de los Perros" by Cervantes, and another main source is, as D. Levin indicates, what was called 'specter evidence' in the Salem witchcraft trials. In "El Coloquio de los Perros" La Canizares, the old witch, explains witchcraft as follows : 'There is the opinion that we do not go to these orgies except in imagination in which the Devil presents the images of all those things that we afterwards tell have happened to us. Others say, no, that in truth, we go in soul and body; and I believe that both opinions are right, since we do not know when we go in one form or another, for all that happens to us in our fantasy is so intensely felt that we cannot distinguish it from the times when we really and truly go.' Very obvious is the similarity between the characteristics of witchcraft described here and those of the witches' sabbath in "Young Goodman Brown." Hawthorne refers to Cervantes' opinion about witchcraft in The American Magazine of Useful and Entertaining Knowledge (July, 1836) edited by himself, and in a letter to his sister, Elizabeth, (March II, 1851) he urges her to work on the translation of the Tales of Cervantes. Hawthorne's conception of a witches' sabbath as a sort of nightmare uncertain and unforgettable is, doubtless, derived from "El Coloquio de los Perros." Moreover, this conception of Hawthorne's must have be consolidated by his knowledge of 'specter evidence' in the Salem witchcraft trials in which John Hathorne, his great-great-grandfather, was one of the notorious judges. 'Specter evidence' is an illusive testimony which identifies a specter or shape with a real person, originating in a popular superstition in those days that the devil can conjure up, at his will, the specters or shapes of the persons who have sold their souls to him. In fact, all the events and figures that Goodman Brown comes upon in the night forest scene of the story are depicted as Brown's 'spectral adventure,' as Levin points out, thoroughly through Brown's point of view. Thus, Hawthorne equates a witches' sabbath with a shadowy nightmare at once fantastic and sensual, and, taking notice of its symbolic function as a dream and its dramatic function as a ritual, he succeeds in making the best possible use of a witches' sabbath as a literary device. It is a symbolic drama of Goodman Brown's mind that Hawthorne presents vividly throughout the forest scene, utilizing these special qualities of a witches' sabbath. Goodman Brown is of an honest, pious family. He has learned his catechism from Goody Cloyse, a typical Puritan lady, and his spiritual guides are Deacon Gookin and the minister of the village church. However, three months after he has got married to an innocent girl, Faith, he comes to harbor an immoral sexual desire with the result that he is greatly afflicted with his internal conflict. The symbolic drama presented through the whole forest scene is the very manifestation of this conflict. The devil entices him to satisfy the immoral desire, while his conscience dictates him to check its realization. And then, the devil, in order to make Brown fulfill the desire without any guilty conscience, shows him the evil shapes of representative people of social morality one after another, trying to convince him that they are all hypocrites with the same dark desire and secret sin hidden within. If we apply Freudian theory about

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I. Mission and Interchange The primitive church was oriented to preach and prevail in the world. Less twenty years after the death of Christ many churches existed in the cities of Asia Minor, Greece, and even in Rome. Apostle Paul greatly contributed to strengthen those churches, traveling the eastern Mediterranean world three times. He was the greatest travellor in the ancient world. Not only Paul but many apostles taraveled and many churches exchanged circulars. What was the purpose of these frequent human interchange ? I suppose it was the collective demand of the leaders of the church for unity of faith. II. The Second Century Paul came to Rome, it is a historical fact. But we can't confirm Peter's coming there. However, Christians travelled actively from the first century. The first famous one was Ignatius, the bishop of Antioch. He was arrested and sent to Rome as a criminal. During this journey he wrote many letters to five churches such as Rome, Ephesus, Smyrna and so on. His friends carried his letters and they were used as circulars. Ignatius wrote a letter to Polycalp of Smyrna also, who was invited by Anicetus of Rome and attended the meeting, which was the first synod as far as we know. The Christians of Lyon also had a close relation with those of Phrygia. After a severe persecution ended, the Chrsitians of Lyon sent a letter telling it(Eusebius, Hist. Ecc, v. 1-2). Justin was born in Palestine and lived in Rome. His disciple Tatian was an Assyrian and came to Rome. Valentinus, a Gnostic was Egyptian, then he worked in Rome. In a word, Christians and churches had frequent interchange beyond our imagination. And Churches began to unite and often had synods. The church of Rome began to claim its supremacy but often had to be registed. III. The Third Century; Alexandria, Carthage and Rome In the third century, Chrsitians multiplied considerably. The emperors like Septimius Severus, Decius, and Valerian ordered to persecute the churches. But those persecutions ended shortly, so churches tried to make synods after them. We examine three big churches and their bishops. Dionysios, the bishop of Alexandria, wrote many letters to almost all the churches in the empire, and those letters quoted in Eusebius' Hist. Ecc. He was an onthodox leader and was respected by many churchmen of other provinces. Cyprian, the bishop of Carthage, was popular bishop and good leader. He wrote much as a church father. He was a rigorist against the lapsi and insisted re-baptism for those who had baptized by the clergy who lapsed at the persecution. He called general synods again and again and fought against the enemies. Other bishop like Firmilian of Cappadocia suppoeted him by his letter. Cyprian had a close interchange with Roman bishops and psresbyters, such as Cornelius and Stephanus. They were generally torelant to the lapsi, so Cyprian criticized them, especially Stephanus often. But he was martyred when Valerian ordered the sacrifice to the clergy of the curches. IV. Unity and Catholic orthodoxy In the middle of the third century, Churches established the system of synod it seems. From all provinces of the empire, Arabia in the east to Spain, gathered sometimes for discussing the problem after persecution. We can't see the supremacy of Roman Papacy yet. Some strong and earnest and respected bishop's churches became leader-church, Dionysius' Alexandria, Cyprian's Carthage. The important fact was that all of them insisted and hoped unity of Christianity and fought with heretics (in future!). They were the catholic leaders.

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同志社英学校の開校当初の状態については, 既に同志社大学関係者によって詳細に述べ尽され, 現在もなお同志社社史々料編集所において調査されており, 私などの卑見を述べるべき筈のものではありますまいが, たまたまその当時の2・3の史料を見出す機会を得たので, それらを紹介すると共に卑見の一端を述べ諸賢のご指導を仰ぎたい。

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